The arrangement.—Why should I take on myself to divide my moral qualities into four rather than into six? Why should I rather establish virtue in four, in two, in one? Why into Abstine et sustine rather than into Follow nature, or, Conduct your private affairs without injustice, as Plato, or anything else?
But there, you will say, is everything contained in one word. Yes, but that is useless, if not explained, and when we begin to explain it, as soon as the precept is opened which contains all the others, they issue in that first confusion which you wished to avoid. Thus when they are all enclosed in one they are concealed and useless, as in a box, and never appear but in their natural confusion. Nature has established them all without enclosing one in the other.
The arrangement.—Men despise Religion, they hate it, and fear it may be true. To cure this we must begin by showing that Religion is not contrary to reason; then that it is venerable, to give respect for it; then to make it lovable, to make good men hope that it is true; then to show that it is true.
Venerable because it knows man well, lovable because it promises the true good.
The arrangement.—I should be far more afraid of making a mistake myself, and of finding that the Christian religion was true, than of not deceiving myself in believing it true.
The arrangement.—After corruption to say: "It is right that those who are in that state should know it, both those who are contented with it, and those who are discontented; but it is not right that all should see Redemption."
The arrangement.—To see what is clear and indisputable in the whole state of the Jews.
To the chapter on Fundamentals must be added that on Things figurative touching the reason of types. Why Jesus Christ was foretold at his first coming, why foretold obscurely as to the manner.
A letter, on the folly of human knowledge and philosophy.
This letter before Diversion.